saieth to the Hebrewes that they were dull of hearing notwithstanding the iewels of Gods word are most precious 1. Cor. 4. And to the Corinthians that they were full and reigned without him But this late woonderfull woorke of God hath awaked vs out of slumber and whetted dull affections in vs and hath set an edge on vs to be more mindfull and thankefull for Gods blessinges Act. 20. After Paul had said to the elders of the Church of Ephesus for whom he sent to Miletum to take his last farewell of them that henceforth they should see his face no more they wepte all aboundantly and fell on his necke and kissed him The last farewell and departing from a deare frend is dolefull much more from a deare mother and most of all from the most deare mother of our countrey and the good nurse of the Church of God The verie remembrance thereof would rase the bowels of good natures and the mention of it doth in manner wound tender hartes of faithfull subiectes As for the vngodlie they are without good affections of nature Paul calleth them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is without naturall affection trucebreakers traitors The fidelitie of kinge Dauids seruants 〈◊〉 the treaâ— Let vs heare of the true fidelity and louing affections of king Dauid his seruantes when he was assailed with the treasons of Absalon WheÌ„ king Dauid begaÌ„ to decline 2. Sam. 15. Absalon had blowen the blast of his treason abroad and gathered great strengthes about him the heartes of the men of Israel turned after him as the Scripture witnesseth king Dauid his father was fayne to flie And as hee went vppe the mount of Oliues he wepte and had his head couered and went barefooted Then did the true heartes of faithfull subiectes shew themselues in the right vaine to the reskewe and comforte of their Prince The Scripture telleth how the people that were with him had euery man his head couered and as they went vppe 2. Sam. 15. Ioab Abishai Ittai Zadok Abiathar The Leuite Ahimaaz Ionathan they wepte Then flocked his faithfull subiectes about him Ioab and Abishai his brother and Ittai the Gittit as captaines of special trust were at hand with him Zadok and Abiathar the Priestes cleaued vnto him and the Leuites bearing the Arke of the Lorde Ahimaaz Zadok the Pristes sonne and Ionathan the sonne of Abiathar the Priest were as running postes to bring tidinges from Herusalem and Absolons Campe to King Dauid They aboad in En-Rogel because they might not be seene to come into the Citie But they were descried 2. Sam. 17. And when Absalons seruants searched after them they went downe into a well in Bahurim and a faithfull woman that bare true heart to Dauid spread a couering ouer the wels mouth with ground corne theron so by her fidelitie they escaped brought intelligence to Dauid what councel Architophel had giuen against him 2. Sam. 15. The Cherethites and all the Pelethites the Gittites which wer of his chief garrison gard or as som note of his principal bands euen sixe hundreth men issued out of Gath after the king marched before him Ittai the Gittit a stranger Ittai the Gittit a stranger followed his Soueraigne in no hand could be parted froÌ„ him for when king Dauid willed him to prouide for himself because he was a stranger late come he answered said the Lord liueth as the Lord the king liueth in what place my Lord the king shal be whether it be in death or life euen there surely will thy seruant be Then Dauid vpon trial of such trust made him leader of the third parte of his Armie And wheÌ„ Dauid was come to Mahanaim Shobi of Rabbath of the children of Ammon whom Lyra the Interlinearis note for the sonne of the king of Ammon and Machir out of Lodebart Shobi Machir Barzelai and Barzelai the Giliadite brought Beds Basons earthen vessels Wheate and Barlie and Flower and parched Corne and Beanes and Lentils and Hony and Butter and sheepe and cheese of Kine for Dauid and for the people for they said the people are hungrie and weary and thirstie in the wildernesse But let me not forget Hushai the Archit Hushai the Archit which came against Dauid with his coat torne and hauing earth on his head Whom Dauid sent backe after â—o the Citie where by his counsell God so disposing it he was the meane to dash the counsell of Architophel thereby to ouerthrowe Absalon and to deliuer Dauid Thus of the fidelitie that king Dauid found in his friends and faithfull subiects when he was distressed with treason And in the late dangers which Gods prouidence from heauen turned away would it not reioyce good heartes to see howe the faithfull Hushaies Shobees Berzillaies and Ittaies shewed themselues in true loyalty and fidelitie to their Prince The most honorable and persons of nobilitie and honor hath by their prouident counsell care and true loialtie got great honor good wil of al the beare good heartes to her Maiestie The faithfull subiects haue had their deserued praise The whole estate of the Ministerie like Zadok Abiathar and the Leuites entirely cleauing to their Dauid and Soueraigne and vnder God depending of her in forward fidelitie and true loyaltie haue shewed themselues Finallie all faithfull subiects flocked about the roiall person of their Prince with their heartes and with tender affection garded her and woulde haue gaged their bodies and bowels also for the safetie of her Royall person and estate if such occasion had required it Many Ittaies would haue been founde in England to haue said to their Dauid and Soueraigne Whersoeuer our Soueraigne Ladie and Mistresse the Queene be whether it be to life or death there her seruaunts will be also For if shee should faile whom the tender mercie of God long continue among vs then might the faith full Hushai and true hearted subiect of England goe with earth on his head and in steede of renting his clothes rent his heart and wail in woe But whither doth my pen wade in sorow The tender affections of faithfull subiects hath carried me on this far God vouchsafe long to blesse suche Hushaies Shobies Berzillaies Ittaies and all of the right rase of true hearted subiects to her Maiestie of what state or name soeuer they be Thus of the coÌ„mendation of louing affections in faithfull subiects to their Princes From whence such affections are Now from whence such affections good will are They are inspired of God who as he boweth and bendeth the hearts of Princes as pleaseth him according to Salomons saying so by his grace he worketh frameth good affections Pro. 21. good will in subiects to their princes also 1. Sam. 10. After that Saul from God by Samuel was appointed king and hee went home to Gibeah there followed him the bande of men of chiualrie or strength
auncient father reporting it Tertul. in Apolog cap. 2. Se nihil aliud de sacris eoruÌ„ coÌ„perisse quà m caetus antelucanos ad canendum Christo Deo ad confirmandaÌ„ disciplinaÌ„ homicidiuÌ„ adulteriuÌ„ fraudeÌ„ perfidiaÌ„ ac caetera scelera prohibentes That saith he of their religion and seruice he could boult out no other thing but their asseÌ„blies before day were to sing to Christ and God that for coÌ„federating their discipline they forbade murder adulterie fraude trechery other hainous offences Thus much Plinie of the conuersation and maners of the ancient Christians A worthie glasse to be set before Christians of our time to whet their dull deuotion to God and for reformation of such hainous offences amongst them And if thus the ancient Christians shewed themselues in subiection and fidelity to their Princes though they were Panims so forbade loathed treacherie homicide and shedding of blood that as the same Tertul. saith of them Tertul. in Apolog cap 37 In our profession saith he more lawfull it is to be slain then to flea how would they haue abhorred treachery the shedding of blood of Christian Princes whose principates and powers serue as handmaids to the Gospel of Christ whose blood will crie to God against treacheries only inteÌ„ded against theÌ„ not only before the executioÌ„ of theÌ„ but after as the blood of Abel cried to God from the ground after it was shed They write that Renelphus the yong king of Mercia was by treason of Quendred his Sister slaine and after the murther cast into a thicke wood Fabian in his Cronicle of Englande 〈◊〉 6. part â—â—p 158. that by a piller of diuine light shining froÌ„ the corps as Fabian in the English Chronicle telleth it the corps was first discouered after entred Quendred by gods vengeance apparentlie striken For the truth of the circuÌ„stance of the storie I leaue to the author But surely by diuine light froÌ„ heauen treasons against princes plats of murders Treasons and murders woÌ„derfully are discouered by lights from heauen and marueilous meane on earth euen before the atteÌ„pt practise of them wonderfully are discouered as of late marueilously wee haue seen By what means soeuer they are descried gods prouidence appointeth the meanes on earth And by diuine light froÌ„ heauen the inferior meanes are directed on earth as wonderfully we haue seen O let vs magnifie alwaies the mercies of the glorious God for it ThaÌ„kfully we recognise his wonderful work Only the fear is the worldly securitie do not swallow it vp by forgetfulnes it fade away For securitie coÌ„meth stealing on Against securitie and forgetfulnes vnthaÌ„kfulnes is redie continually to assaile vs forgetfulnes to ouerflow vs vnlesse wee hold fast lock vp in thaÌ„kfull memory the blessed and wonderfull worke of God Therefore that it perish not in the gulf of vnthaÌ„kfulnes let vs renue keepe it fresh in remeÌ„brance what our portion had been if Gods prouidence had not preuented prouided for vs. All England should haue rued faithful seruaÌ„ts to god true harted subiects to her M. might with Hieremy haue written new lameÌ„tations Hier. lament the roule of the booke deliuered to Ezech. the prophet Ezech. 2. writteÌ„ with lamentatioÌ„s within wtout had been fit for our doleful state Hiere 9. We might haue said with Hier. Who will giue vs eyes as fountaines of waters to bewaile the wrackes of Gods Church and of our Countrie Herem 9. if that dolefull day had commen on vs. But God hath wiped the teares feom our eyes Reue. 7. as he doth wipe the trares from the eyes of the Saints as S. Iohn saith and he hath put of our sackcloth Psal 30. and girded as with ioye as the Prophet Dauid sayth and hath turned the dolefull day to ioy and the booke of lamentations into the booke of praysing of God and hath opened the good affections of faithfull subiectes to her Maiestie to the great comfort and reioysing both of her Maiestie and of all that beare true harts to her Thus how the auncient Christians framed their affections and obedience to their Princes though they were panims and how they abhorred trecheries homicides and shedding of blood and such other haynous offences And howe Gods prouidence maruelously worketh in the discouerie of such offences The 4. principall point and cheefe matter The fourth is what an acceptable thing to God it is when the people ioyne their harts to Godly Princes in true faith to God and hartie fidelitie to their Princes Let vs lay downe examples herof out of the holy Scriptures How acceptable a thinge was it to God when vnder Iehosaphat the godly king his people assembled together Iehosaphat his people ioyned their hearts heartie praiers with their Prince to God at what time the ruÌ„bling rumor was vp of great multitudes of enemies of the childreÌ„ of Moab Ammon 2. Chro. 20. of mount Seir comming on them And presentlye they receaued comfort of God Iehaziel The spirite of God came vpon Iehaziel a Leuite who deliuered sweet comfort to them from God their enimies swordes were turned on themselues Likewise when vnder the godly king Asa Asa and his people the people commons with such heartie affection fidelity were ioyned to God their prince that they made a couenant as the scripture saith to seek the Lord God of their fathers with all their heart 2. Chro. 15. with al their soule and whosoeuer will not seeke the Lord God of Israel shal be slaine whether he be small or great man or woman And they swore vnto the Lord with a loud voice with showting with trumpets and with corners And all Iuda reioysed at the oth for they had sworn to the Lord with al their hart sought him with a whole desire he was fouÌ„d of theÌ„ And the Lorde gaue them rest round about Hitherto the words of the scripture So likewise vnder Hezechiah the gracious prince Hezechiah his people when Rabshakeh sent froÌ„ Sancherib king of Assur began to roare out blasphemies against God Esai 37. and minaces against the prince people and Eliakim and other the seruants of king Hesechiah sent with him rent their cloathes And Hesechiah put on sackcloth and went to the house of the Lord to make his mone to God in prayer and his people were ioyned in true fidelity to their Prince God seÌ„t them comfort by the Prophet Esai and sent his Angel to distroy the huge host of Sancherib an hundred fourscore and fiue thousand And when they arose vppe earely in the morning behold saith the Prophet they were slayne and all was ful of dead bodies Iosiah and his people So vnder Iosiah the religious Prince when the booke of the lawe of God was found of Helkiah the Priest Shaphan the
A Treatise conteining two parts 1 An Exhortation to true loue loyaltie and fidelitie to her Maiestie 2 A Treatise against Treasons Rebellions and such disloyalties Written by Michael Renniger Psal 36. How precious is thy mercy O God and the Children of men shall put their trust vnder the shadowe of thy winges Jmprinted at London at the three Cranes in the Vintree by Thomas Dawson and are there to be sold 1587. ⧠To the most Excellent mightie and gracious Queene ELIZABETH by the grace of God Queene of England Fraunce and Ireland defender of the true Christian faith grace and mercie from God our Faher and from our Lorde Iesus Christ MOST Humblie I beseech your gracious Maiestie to vouchsafe the accepting of this small treatise of one of your Maiesties old sworne seruantes of houshoulde and althouge of the least and most vnworthyest of the association The great occasion of the late occurentes hath induced me to sounde the trumpet of exhortation out of the worde of God in a good and acceptable season I trust to doe good to all subiectes of your Maiestie which shall read or heare the same Most hartelie I pray God the father of our Lorde Iesus Christ to vouchsafe by it as the ordinarie meanes of his blessed will with his spirite to worke good in th heares of all subiectes to your Maiestie t◠whose handes or eares it shal come And that his tender mercie in Christ will continuallie set the watch and gard of his prouidence about the royall person and estate of your Maiestie and keepe you as the apple of an eye as Dauid prayeth and vnder the couert of his owne winges from all conspiracies treasons and plattes of practises at home or abroade of al enemies whatsoeuer And blesse your Maiestie with longe life prosperous reigne and victorie ouer all your enemyes Your Maiesties Most humble and faithfull subiect and seruant Mihael Renniger The Contentes principall points and cheefe matters of the exhortation 1 A Commendation of the godly and louing affections of faithfull subiectes to her Maiestie and how such godlie affections are of God and are accepted of him 2 How we should frame our affections and obedience to Princes and higher powers according to the rules of Gods worde 3 How according to the rules of Gods worde Christians in the primitiue and auncient Church framed their affections and obedience to princes and higher powers being then heathen and many of them persecuters of the faith of Christ 4 What an acceptable thing it is to God when the people ioyne their heartes to Godly Princes in true faith to God hartie fidelitie to their Princes 5 The Example of Dauid his loyaltie and fidelitie to the royall person of King Saul notwithstanding continually he sought his life 6 The example of the famous fidelitie of one Lilla a Britton and an heathen man in the defence of the royal person of his Prince 7 How the late occasions and daungers should encrease enflame true loue loyaltie and vnfayned fidelitie in the heartes of al good subiectes to her Maiestie 8 How directed in wisedome from God w◠may take the right way long to obteine her of the mercie of God by making hartie prayers and supplications to God for her That he will set the watch of his prouidence about her and send the garrison of his Angels to garde her that the euill spirits and those by whom they worke and that worke and practise by them may haue no power against her With what mindes we should pray to God for her that he may accept our prayers 9 Of the inner walle of England which is true faith to God vnfained fidelitie to our Prince and mutual loue and concord amongest our selues And of the outward walle by Sea which is the shipping nauigation furniture thereof wherewith her Maiestie hath fortified our countrie and what a comfort and blessing it is to our whole countrie 10 Of those that make breaches in these walles by lingring looking after inuasions forraine forces 11 What hath beene the case of this realme in inuasions of forraine forces and straungers heretofore and of other countries in like cases And what shoulde be our refuge and staye against all inuasions 12 A generall warning to all subiectes to shunne such vices as hinder true faith to God and true loyaltie to their Prince which are hipocrisie and a hollowe harte to God and hipocrisie and a hollow hart to the Prince and estate with peruersnes frowardnesse and vncontentment of malcontentes misslikers and murmurers against the Prince and estate The fitnesse of the season for this kind of exhortation IF we looke into the state of this present time and the woonderfull worke of God in the late discouerie of trayterous attemptes against the royall person of her Maiestie and our Countrie it ministreth verie fit occasion matter of this manner of exhortatiō vnto vs. For if the people of God be his heauenly husbandrie as Saint Paul calleth them and we his workemen 1. Cor. 3. we must also take fit times and seasons for it And when the good season is and the ground in temper it is then good sowing the seede Now by the wonderful worke of God of late the season serueth and the verie ground of the hartes of faithfull subiectes is so tempered and prepared of God that this kind of exhortation is verie welcome to them The shewers are then most in season when the drie ground thirsteth after them The Prophet Dauid saieth Psal 14◠that his soule gaspeth after God like as a thirstie land And God in the Prophet Esai resembleth himselfe to a cloud Esai 18. comming with dewe in the heate of haruest And in the same Prophet he sayeth that he knoweth how to speake in time and sea with the wearie soule Esai 50. And as God doth sen good seasons to those that are fayne of heauenly thinges so by his word and exhortation thereof he worketh secretly in conciences of Christians as pleaseth him It is good to take the seasons which God offereth Paul exhorteth vs to serue the season and opportunitie Rom. 12. which he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All things haue their appointed time as Salomon saieth Eccle. 3. God hath made the way to this exhortation by his maruelous worke of late by kindling the fier of fidelitie in the heartes of al good subiectes Now is the time to blow it vp by exhortation out of the word of God This season so wel seruing by Gods grace it wil be more effectuous Thus of the fitnes of the season for this kind of exhortation The order of the exhortation FOr the better ordering of my exhortation I haue laid downe the contents principall pointes and the cheefe matters thereof in the beginning as a breefe vewe of the whole discourse as in order I mean to treate of them To which order I referre my selfe THE FIRST OF THE chief matters THE first is a commendation
of Godlie and louing affections of faithfull subiectes to her Maiestie and howe such Godlie affections are of God and are accepted of him In the very beginning of my discourse the louing and dutiful affections of faithfull subiectes in the discouerie of traytors against the royal person of her Maiestie and our CouÌ„tree doth offer themselues to my remembrance and deserueth good memorie and commendation of al that beare true hartes to her Maiestie When did euer the heartes of faithfull subiectes more melte at the tender mercie of God in the deliuerance of their Prince 2. Tim. 4. As if they had seene her plucked out of the Lions mouth as Paul sayeth of himselfe Psal 18. or drawne out of the gulfe of many waters as Dauid of himselfe sayeth Dan. 3. Or saued out of Nabuchadnezzers furnace which he had prepared for the three seruantes of God God sent his Angell to saue his seruantes in the middest of it Dan. 6. as also to stoppe the mouthes of ramping Lions in the denne Hester 7. where Daniel was in the middest of them God deliuered Hester the Godlie Queene with her kinred and people from the cruell conspiracie of Haman And godlie Iudith from the rage of Olophernes Iud. 13. 2. Sam. 18. And Kinge Dauid from the treasons of Absalon and out of their blody hands which would haue eaten vp his fleshe Psal 27. according to his owne words And his most tender mercie also woonderfully hath deliuered Elizabeth our gracious Queene as most ioyfully we haue seene of late Therefore her louing subiectes so well in London as otherwhere haue shewed signes of thankeful ioy by singing of Psalmes to God making of Bonefires in streetes ringing of Belles and such like vsual signes of publike ioy and triumphe of people But one thing passeth all that wee haue seene the louing affections of faithful subiectes to her Maiestie which as a fier burned inwardly in their heartes and bowels as outwardlie the fiers did in the streetes And these in true valewe and estimation passe all triumphes It is in common practise by Beacons and markes of fiers to giue warning to countries of inuasion of enemies And the councell of the learned is in common infections and plauges Io. Palmariâ—s de febri pestili lib. 1. cap. 11. for purging of the infected ayre from pestilent vapors not onely to make open fiers but arromaticall sweete and fragrant fiers with sweete Woodes Hipocrates Herbes Oyles and such like As they write that Hippocrates did when by making of such sweete fiers God so disposing and working by him hee turned awaye the great plague mentioned of Thucidides which out of Ethiopia was by the ayre infected comming into Grecia And that Empedocles before him gaue the like councell Empedocles But there is no fier more effectuous to wake and warne the hartes of people against the comming of common enemies then the fier of true loue and fidelitie in their heartes and bowels to their Prince and which more is feared of their enemies and more purgeth the countrie of infectioÌ„s and practise of treasons and is like an arromatical and fragraÌ„t fier of sweete sacrifice in the sight of God For by this late daunger which the mercie of God hath turned away he hath stirred vppe the mindes and the verie bowels of tender affections in faithfull subiectes Gods goodnesse doth dispose of euils to the good of his Church and seruauntes Gods prouidence disposeth euils to the benefite of the faithfull Origen hom 14. in cap. 13 lib. Nume His prouidence ordereth all occurrentes in the world to the benefite of the faithfull Origen saith Omnia in hoc mundo sic sunt disposita vt nihil prorsus ociosum sit apud deum etiamsi malum illud sit etiamsi bonum All thinges saith he in this world are so disposed that with God nothing at all is idle whether the same be euill or good For God is the perfect workeman of all things as Augustine saieth August lib. 1 de naturae boni citatur ab Hugone car in cap 13. Epist ad Rom. Origen hom 14. cap. 23. in lib. Num. And with good thinges he intermedleth the euils by disposing the euil to good Origen saieth Maliciam deus non fecit sed cum ipsis a quibus habetur vtitur ea ad necessarias causas God saith he hath not made malice but he vseth it with those in whom it is to necessarie causes In the noble antidote or preseruatiue against poysons called Theriaca vipers are put and therof commonly it is called Medicamentum ex viperis Gale lib. 1. de antido And Galen sheweth how of vipers flesh and grated bread are made balles which are called Trochischi de vipera Orige Hom. 19. in cap. 24 lib. Num. Origen saieth Serpentium venena depelli medicameÌ„tis confectis ex serpentibus perhibent They say saieth he that poysons of serpentes are driuen away with medisons made of serpentes What maruaile then though God turneth the poysons of trayterous plattes into preseruatiues of godlie Princes and faithfull subiectes The late occauÌ„ons by Gods prouidence hath wrought this good effecte that they haue stirred vp the mindes and bowels of tender affections in faithfull subiectes to their Prince and in the Prince to her subiectes As if heroicall nature and vertues did striue who should haue the prize in the subiecte of loyaltie and tender compassion to the Prince in the Prince of pietie and tender compassion to her subiectes The subiecte powreth out his hearte and bowels of tender compassion to his Prince and in the faith of a subiect voweth himself to his Prince The Prince powreth out her pietie and bowels of motherly affection to her subiectes and from the very roote of heroical nature tender compassion issueth out vnto them What hart can heare of this heroicall emulation contention I should rather say compassion and not melte We yeelde the prize of heroicall pietie and motherly compassion vnto our Prince Ye let vs striue stil in pietie in loyaltie in bowels of tender affection to our Prince euen to winne the prize also if we may and to shewe our selues herein to striue for such maisteries is true pietie The heroical mindes of godly Princes are greatly pleased with such strife I will carry vs to higher contemplation God the fountaine of all pietie is highly pleased with such emulation And to striue for the garland of this pietie is highe pietie it selfe in the sight of God God continue this strife encrease it and enflame this emulation in the heartes of tender affections of subiectes to the Prince and in the bowels of motherly pietie and compassion of the Prince to her subiectes Thus of the good effect that of the prepensed euils God hath wrought By corrupt nature we are giuen to securitie and if not to be wearie yet to be full of Gods blessinges and by continuall custome to make lesse account of them Heb. 5. Paul
whose hearts as the Scripture saieth God had touched So it is God which toucheth the heartes of faithfull subiects to beare vnfaigned good will true loyaltie to their Princes Psal 18. The Prophet Dauid saith It is God that giueth me power to auenge me subdueth the people vnder mee And before in the same Psalm Thou deliuerest me frō the contentions of the people And as good affections of true loyaltie are from God so they that are void of thē are in scripture called the childrē of Belial After that God by Samuel had placed Saul in the royal seat they that refused their alleageaunce to him are so termed The sonnes of Belial saith the scripture saide of Saul how shall he saue vs 1. Sam. 10. So they despised him brought him no presents So farre the scripture The Deuill is called Belial as much to say Pagni in thesauro as without yooke Pagnin noting it And Nicho. de Lyra expoūdeth the word Absque iugo legis diuinae disciplinae Nicho. de Lyra in 1. Sam. 10. Without yoke of gods law c. Fitlie therefore they that wilfullie are disobedient to Princes cast off the yook of gods ordināce frō them are called the childrē of Belial In this example of the disobedience to king Saul we may see the very state of the mindes of disobedient and disloial persons As they despised Saul so they despise principalities states ordained of god Iudaes Apost in Epist Catholica Iude the Apostle saith of such they despise gouernments and speake euill of them that are 〈…〉 authority The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth souerainties high states because of the glory honor of them By their despising we may note their presumption against the ordinaunce of God By their euill speking or blaspheming which word the Apostle ther vseth we note how they be wray their euyll disposition against them And hereby we see that such euill dispositions and presumptions against Princes placed of God are of Belial who priuilie poisoneth first their mindes with euill affections and after eggeth them by retchlesse reprochfull speech to discouer themselues The godly affections of true loyaltie are of God But godlie affections of true loyaltie good will and dutifull subiection according to Gods ordinaunce are of God and hee accepteth the good will and good affections of the heart though occasion serueth not to shew them in effect and worke Chrysostome in Gods behalfe doth say Ego voluntatem coronare soleo Chrysost ho. 41. in ca. 22. Gene. propter mentem praemia prestare I am wont to crowne the good will saith he and to reward the good minde Hee speaketh of Abrahams offering vp Isaak whose good will God did accept for Sacrifice though by his Angell he stayed the worke Saint Paul saith that it is God that worketh in vs the will and the worke euen of his good pleasure Phi. 2. August Alipius Paulino Episco Epist 106. Our will is but the handemaide as S. Augustine saith Pedissequa non praeuia voluntate the will being the handemaid and not the leader The Fathers in the councell holden at Arausica about the yeere of our Lorde 441. determined thus In concil Arausi cap. 18. Gratia quae non debetur praecedit vt siant Grace say they that is not due goeth before that good workes be done for our workes and deserts are his gifts As Augustine saith Aug. de verbis Apost ser 2. Discute bona merita tua videbis quòd dona sunt mea Examine thy good deserts and thou shalt see that they are my gifts And the same Augustin saith Dona sua coronat non merita tua Aug. in Ioh. tract 3. He crowneth his owne giftes and not thy deserts Chry. in illud Psal 9. pati pau It is giuen of him as Chrysostome saith that it may bee crowned in vs donatur vt coronetur For no man doth offer any thing of his own to God as Origen saith but that hee doth offer is the Lordes Orig. ho. 23. in lib. Num. Nemo suum aliquid saith he offert Deo sed quod offert Domini est He needeth nothing as Athanasius saieth Sibi sufficit saith he ac seipso plenus Athana lib. cont Gentile◠in quo vniuersa consistunt quique ipse omnibus tribuit He sufficeth saith hee to himselfe and of himselfe is full in whome all thinges doth consist and he giueth to all and the good inclinations and affections that are in vs hee giueth In Concil Arausi cap. 6 As the Fathers in the Councell of Arausica for condigne honor to bee giuen to the grace of God did set downe vt credamus velimus pulsemus laboremus c. per infusionem inspirationem spiritus sancti in nobis fieri That we beleeue say they wil knock labor c. by the infusion and inspiration of the holy Ghost it is wrought in vs So far their wordes Thus how good will and good affections to princes according to Gods ordinance are of God Now how hee doth also accept them Hee that worketh them god accepteth the good affections which he hath wrought Gen. ca. 22 vouchsafeth also to accept them as sacrifices in his sight As in Abraham he did when in good will he offered Isaak his sonne though God by his Angell staied the work S. Paul calleth the good wil good affections of the Philippians to him Phil. 4. with the signe thereof by Epaphroditus sent an odor smelling sweete and a sacrifice acceptable to God God more accepteth of godlie affection then he doth of Sacrifice as by the Prophete Hosea he saith Hose 6. Mat. 9 our Sauiour confirming it I would haue mercy and not sacrifice The Prophet Samuel said to king Saul Obedience is better then Sacrifice 2. Re. 15. Salomon calleth it the Sacrifice of fooles Eccle. 4. when in the house of God they direct not rightly their praiers to God And in the Prophet Esay Esa 1 God reiecteth sacrifices with vngodly wicked affections offered vnto him But godly affections and obedience to God according to his worde and true good will loyaltie and obedience to Princes according to his ordinance are as a sweet sacrifice vnto him And without this he accepteth not of outward sacrifices prayes no more then he did of the sacrifice of Dathan Corach Num 16. Abiram whom for their rebellion against Moses with their families housholdes goods the earth swallowed vp quick And no more then he did the sacrifice of Nahab Abin the sons of Aaron Leui. 10. which offred strange fire before the Lorde not commaunded of him and fire went out from the Lorde deuoured them And no more then hee did the Sacrifice of king Saul 2. Sam. 15. which he offered in Gilgal contrary to the cōmandement of God S. Sam. 13. And no more then hee did the
sacrifice of Absalon when he was entring into his rebellion against king Dauid Ignatius Epist 2. ad Trallian Ignatius the ancient Father with the examples of Dathan Abiram Saul rehearseth the example of Absalon of whom he saith Absalon parricida existens diuino iudicio arbori appensus sed cor eius quod malè cogitauerat sagitta transfixum est Absalon saith he a parricide who cōspired the death of his father by gods iudgement was hanged at a tree his hart that euill had thought was shot through with an arrow So far Ignatius What auailed his sacrifices out of a disloyall rebellious hearte offered to God before Ignatius noteth the dreadfull iudgement of God on the very heart which bred and brought foorth the treasons It was pearsed saith he with an arrow A fearefull example of the vengeaunce of God on the very heart that conceiued the treasons and on the wretched bodye that executed them was for them executed by the almightie hand of God Let this example warn all subieccs to keepe their hearts true to their Liege Soueraigne according to Gods ordinance that the vengeaunce of God pearse not the very hearts of them that breed treasons as it did the heart of Absalon 2. Sam. 18. whose hart as it had a time of pride presumption so it had also a time of wofull panting when hanging at the thicke bough Ioab thrust darts into it This example is as a spectacle set vp of God to warne all to keepe their heartes from suche presumption treason and rebellion least they pluck the iudgements of God on their heartes which contriue it and on their bodies whiche practise it Let thē purge therfore their harts from such presumptuous wicked affections and clense purifie them by true faith whose true effect it is as Peter saith by vnfained repentance obedience to the word of God Act. 15. to princes according to the ordinance of God Suche godly affections are wrought by the spirite of God by cleansing our hearts and renuing right spirites in vs Psal 51. as Dauid by his owne experience felt in himselfe such godlie affections are as sweete sacrifices accepted of God Thus of the commendation of godlie affections in faithfull subiects to her Maiestie and how such godly affections are of God and of what value they are in the sight of God of presumptuous contrarie affections which prouoke the wrath iudgements of God The 2. is The second cheefe matter how we shuld frame our affectiōs and obedience to the rules of the word of God Our Sauiour in his owne person hath giuen vs example of subiection and obedience to the higher powers in paying tribute for himselfe and Peter Mat. 17. And when the Pristes and Scribes sent spies to tempte him and to trappe him in his speech and to deliuer him vnto the power and authoritie of the Gouernour as Luke sayth he made them resolute answeare Luke 20. Giue vnto Caesar the things which are Caesars and to God those which are Gods And Saint Paul warneth Titus as a watchman to warne others Tim. 3. Put them in remembrance saith he that they be subiect to the principalities and powers and that they be obedient and ready to euery good worke And the Apostle S. Peter touching the great ordinance of God in this behalfe sayth thus 1. Pet. 2◠Submit your selues vnto al manner ordināce of man meaning publike gouernmentes for the Lordes sake whether it be to the king as hauing the preeminence or vnto gouernours as vnto them that are sent of him for the punishment of euill doers Rom. 13. and for the prayse of them that doe well And after feare God honour the king Thus the Apostle Peter S. Paul the Apostle preacher and crier as he calleth himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Gospell of Christ maketh generall proclamation of the great ordinance of God touching subiection and obedience to Princes and higher powers Let euery soule saith he be subiect to the higher powers for there is no power but of God The powers that be are ordayned of God Whosoeuer therefore resisteth the power resisteth the ordinance of God and they that resist shall receiue iudgment or damnation to themselues For Princes are not to be feared for good works but for euil Wilt thou then be without feare of the power Doe well so shalt thou haue prayse of the same for hee is the minister of God for thy wealth But if thou doe euill feare for he beareth not the sworde for naught for he is the minister of God to take vengeance on him that doth euil Wherefore we must be subiecte not because of wrath only but for consciēce sake And for this cause paye you tribute also for they are Gods ministers seruing for the same purpose Giue to all men therefore their dutie Tribute to whom tribute is due Power notes in the wordes of S. Paul touching subiection obedience custome to whom custome feare to whom feare honour to whō honour belongeth Hitherto S. Paul In this treatise of the Apostle I note cheefly foure principall pointes first the generaltie of the charge Secondly to whō this subiection obedience is due whereof he giueth in charge Thirdly howe and in what sorte fourthly the outwarde signe thereof by which it is shewed Touching the first In the generaltie of the charge thereof 1. The generaltie of the charge there is no exception vnlesse one can pleade exception out of the nūber of soules cōprised in the generaltie of the charge Chrisostom specifieth the generaltie hereof in perticuler vocations and estates euen in the highest degree of such as vnder pretence of Religion and holinesse might seeme to plead exception and freedome from it Whether thou be saith he an Apostle or whether thou be an Euāgelist or a prophet or whatsoeuer thou be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrisosto in cap. 13. Epist ad Ro. for saith he this same subiection doth not ouer throwe pietie and godlinesse Thus Chrisostom Is there any that in the earth might challenge more preheminence and exception then our Sauiour for his owne person while he liued on earth Who vouchsafed for his owne person as man to pay tribute to Caesar Luke 20. His example and doctrine added to it commaunding to giue to Caesar the thinges that are Caesars and to God those thinges which are Gods concludeth all Who can plead preheminence exception or exemption herin seeing our Sauiour in signe of subiection as man Mat. 17. caused tribute to be paid for himself Peter This doctrine and answere of our Sauiour the soldiers of Henry the fifth Emperour of that name when hee came to Rome to receiue the imperiall Crowne caried from him Albertus Kranz Sax lib. 5. cap. 33. and as it were thrust it in the teeth of Pope Paschal the second of that name saying that his demaundes were not to
liued in this fleshe who said that he payed not as a debter but lest he should offend them And Nicholaus de Lyra the famous fryer and writer of postiles vpon the text speaking of those that vnder pretence of Religion would claime freedome and exemption for not paying tribute Nico. de Lyra in Postilla in 1. Pet. 2 sayth Retinendo illud quod debebatur dominis temporalibus committebant furtum By retaining or withholding that saith he that to temporall Lords was due they committed theft Thus much of my fourth and last note also Hereby appeareth howe wee should frame our affections and obedienee to the higher powers according to the rules of the worde of God And if our Sauiour and his Apostles thus gaue in charge to Christians liuing vnder Heathen Princes as Tiberius Caligula Tiberius Caligulae Claudius Nero. Claudius and Nero the Emperours amongest whom Nero was the first persecutor of the faith of Christe as Tertullian saith Orientem fidem primus Nero cruentauit Tertul. lib. cont Gnosti◠Nero saith he first embrued with blood the faith of Christ in the first springing vp thereof howe much more should Christians yeeld dutifull subiection and obedience to Christian godlie Princes which are Fosterfathers Nurses to the church of God Esai 49. as the Prophet Esay calleth them Ignatius the auncient Father Martyr about the time of the Apostles Ignatius Epist 8. ad Antiochense renued this charge of our Sauiour and his Apostles Be subiect saieth hee to Caesar in all thinges in which your subiection is without perill Hee meaneth the perill of their soule faith bounden dutie to God because Princes at that time were Heathen And thus how according to the rules of gods word wee should frame our affections and obedience to higher powers The 3. chiefe matter The third principall point or chief matter is how according to the rules of Gods word the Christians in the primitiue Churche framed their affections and obedience to Princes higher powers being then heathen Tertul a very auncient father Tertul. in Apolog cap. 4. about the time of Seuerus the Emperor as by his owne words appeareth who was after Christe about the yere 196. openeth the very hearts affections praiers of christiās for Emperors Princes then being Heathen and their fidelitie obedience and subiection to them according to the lawes of God Tertul. in Apolog cap. 30 We saith he for the health and wealth of the Emperor cal on the euerlasting God the true God and the liuing God whom the Emperors thēselues though Heathē wish to be gracious vnto them aboue others And in an other place speaking of the praiers of the ancient christiās in their congregations We pray saith he for Emperors their ministers and potentates Tertul. in Apolog cap. 39 for the state of the worlde for quietnes of all things for the stay of the ende Thus Tertul. Though the Emperors before and after Tertul. time were Heathē Tiberius Caligula Claudius Nero Domitian Traiā Marcus Aurelius Seuerus as Tiberius Calig Claudius Nero Domitiā Traian Marcus Aurelius Seuerus in Tertulliās time sundrie of thē persecutors of christiās to death yet such were their affectiōs praiers fidelitie subiectiō to thē according to Gods ordinance that in their congregations they praied for their health wealth prosperous state Hiere 29. And God by Hiere willeth the Iewes which were captiue in Babylon to seeke the prosperitie of the Citie where I saith God haue caused you to be carried away captiue pray vnto the Lord for it for in the peace therof shal you haue peace Thus far Ieremie According to this Tertull. the aforesaid witnesseth how the anciēt christiās in whose times so many blessed martyrs by life death glorified God were wont in publike prayers to cōmēd to god the prosperous estate of their Emperors though they were Panims many of them persecutors Precantes sumus saith hee omnes pro omnibus Imperatoribus vitam illis pro lixam Imperium securum domum tutam Tertul. in Apolog cap. 30 exercitus fortes senatum fidelem populum probum orbem quietum quaecunque Caesaris hominis vota sunt We all pray saieth hee for all Emperors for long life vnto them securitie of their Empire safetie in their house puisant hoasts a faithfull Councell a good people a quiet world and whatsoeuer Caesar or man would wish Thus far Tertullian And further the same Tertullian in commendation of the subiection fidelitie of the auncient Christians to their Princes doth shew how though by the great blessing of God they were so ouerspread and multiplied on earth that their Citties Countries and Ilands were full of them as hee saith Vestra omnia implemus Vrbes Tertul. in Apolog cap. 37. Insulas c And if they shoulde reuoult from them they shoulde leaue the Cities of their Empire so desolate that themselues would wonder at them if they should conspire and ioin their forces together they might soone ouerrun them yet notwithstanding according to Gods ordinance with such humble subiectiō fidelitie alleageance they bare themselues euen to them that rigorously reigned ouer them eftsoones persecuted them And see the great blessing of God on them therefore more more The more they multiplied the more they were persecuted as Tertullian to Scapula saith Tertul. ad Scapulam The sect of christians the more it is builded vp the more it is cut and hewen downe And in an other place he saith Tertul. in Apolog cap. 45 Plures efficimur quoties metimur à vobis Semen est sanguis Christianorū The more saith he we growe the more you mowe vs. The seed is the blood of Christians Thus Tertullian Though Panim Princes Emperours in the primitiue auncient Churche watered it with the blood of Christians yet God so blessed it that by that seed it sprange spread ouer the face of the earth And notwithstanding to Princes though Panims then these auncient Christians yeelded their subiection fidelitie according to the ordinance of God It is good thus to looke into the exāples of the Primitiue Church on which God powred out so abundantly his spitit out of the which issued such numbers of blessed Martyrs whose memorie is blessed whose state is glorious in the kingdome of God Plinius Secundus of the ancient christians to Traianus the Emperour Plinius Secundus an Heathen and Noble man writeth vnto Traian the Emperour a Panim prince of the conuersation behauiour of the ancient christiās by occasion that in the gouernment of his prouince he saw such multitudes of thē so meekly to endure persecutions some condēned to death som disauthorised priued of their estates wherat being amazed as wonderfull not only strange he maketh relatiō to the Emperor therof of their assemblies and conuersation and thus he writeth his intelligence of thē Tertullian the foresaid
king to heare thee O that I were made iudge in the land that euery man that hath matter might come to me that I may doe him iustice Thus as a malecontent himselfe he eggeth the people to discontentment mutening against the state and gouernment of king Dauid his father And after from discontentment hee fell to flat treason So likewise Dathan Coreh Dathan Coreh and Abyram Nu. 16. and Abirā first began with discontentment and mislyking after they fell to murmuring and mutening and at last to open rebellion Sheba blewe vppe his trumpe and said Sheba wee haue noe part in the sonne of Isai so in disdaine he called Dauid 2. Reg. 20. He was a murmuring malecontent at first a ranke rebel after Beware we be not touched with the first lest happely wee bee tised on to the later Where affections are framed perswasion is halfe made The fier flyeth to the tow The match and powder are soone mette Euill affections open a gap to others to make an entrance into vs to assaile vs and to lay snares for vs and so they become stumbing blockes to vs and bring vs to ruine Take heed therefore they doe not carrie vs on and be occasions to plucke vs into the gulph of great daungers by custome they growe into an habit as into an other nature then ther is no sence feeling or remorse of them as in the sicknesse called Hectica Febris when it is growne into an habite and nature Hectica Iowbertus de curan sc lib. 2. cap. 1. and setled in the substance of the bodie though they be in daungerous state yet they lacke sence and feeling of greeuous paine Beware that our mindes be not possessed with like sicknesse whereof though we haue not feeling and remorse by reason it is so rooted and setled yet it may plunge vs into daungerous state It is good therefore to hearken to the councell of the holy Ghost by S. Paul 1. Thess 4. 2. Thess 3. how we should carry our selues in outward dealings affaires That we endeuour ourselues to be quiet and to imploy our owne businesse and not to stake our owne and to bee curious in the affaires of others and as busie bodies whome likewise the Apostle S. Peter reproueth to spie and prie in other mens dealings 1. Pet. ◠to be as controulers of other mens causes to put our sickle into other mens corne to haue an oare in other mens matters to bee climing aboue our calling and to put our selues in great and dangerous actions not appertaining to vs. But let euery one as he is called so cōtent himselfe as Paul exhorteth vsing better if God giueth 1. Cor. 7. and beware that by vncontentment he grow not into bitter affections or eager humours against the Prince and estate and become vnquiet and troublesome in publike and priuate dealings mingling his speech with gall and his actions with bitternesse but that he with a quiet minde keepe himselfe within the precinct of his vocation and within the limites of affaires and actions belonging to him least by aspyring with Adonias and by venturing hazarding and ouerreaching hee loose himself and by lifting at burthens too heauie for him he bee crushed of them God giue grace to all Subiectes to carry themselues in true faith to God true fidelitie to their Prince and to nourish louing and loyall affections in dutifull hearts to their Prince and to powre out heartie prayers and supplications to God for her long life and the long preseruation of her Royall person and prosperous raigne ouer vs to the glory of God the singular comfort of his Church and the great blessing of our whole Countrie THE Second part Against Treasons Rebellions and such like disloyalties PSALME VII Behold hee trauaileth with mischiefe or iniquitie hee hath conceiued sorrowe and brought foorth a lie or vaine thing Hee hath grauen and digged vp a pit and is fallen himselfe into the pit or destruction that he hath made for his trauaile shall come vpon his owne head and his wickednes shall fall vpon his own pate I wil giue thanks or praise vnto the Lord according to his righteousnesse and will sing praise to the name of the Lorde the most highest · DEXTRA · TVA · SVSTENTAVIT · ME · Psal 63 · MR · IN · IVGIS · AD · RHENVM · FLV · ¶ The Contentes principall points and chiefe matters of this Treatise 1 THE Bishop of Rome is the great Patron and practiser of treasons rebellions and such like disloyalties against Christian Princes and Countries with his adherents followers and practisers for him and by colour of authoritie from him In the treatise of this matter I followe this order 1 What engin he hath vsed continually vseth in the practise of such thinges by excommunicating cursing banning of princes cursing and interditing of countries 2 What time chiefly he began to vse this engin of cursing banning Princes lands and practising of treasons rebellions and such disloyalties against them 3 By what meanes the Bishop of Rome and his followers doe manage carrie on their practises of treasons rebellions such disloialties against christiā Princes Realms 4 Of the iudgements of God vpon the cursing and banning Popes 2 Of the conceiuing of treasons rebellions and such like disloyalties by occasion of these words of Dauid in the seuenth Psalme Psal 7. He hath conceiued sorrow 3 How they trauaile with their treasons rebellions and such like disloyalties and wickednesse by occasion of the wordes of Dauid in the same Psalme Hee trauaileth with iniquitie or mischiefe 4 What fruites Traitours Rebels and such like bring foorth by occasion of these words of Dauid in the same Psalme He bringeth foorth a vaine thing or a lie 5 Of the end of Traitors Rebels and such like by occasion of the words of Dauid in the same Psalme Hee hath grauen and digged vp a pit is falne himselfe into the pit or destruction that he hath made for his trauaile shall fall vpon his owne head and his wickednesse shall fall vppon his owne pate 6 Of giuing of thankes and praise to God for his righteousnesse and our deliuerance by occasion of the wordes of Dauid in the ende of the same Psalme I will giue thankes or praise to the Lorde according to his righteousnesse and wyll sing praise to the name of the Lorde the most high Against Treasons Rebellions and such like disloyalties NOw I wil bring foorth the vglie monster of treason rebellion such disloialties into the viewe and sight of all As the Lacedemonians were woont to bryng foorth their slaues and vnderlings whē they were drunken to the open gase and sight of the people that all by seeing of them might abhorre the vice that so disfigured man So I will bring foorth the vglie vice that all may see it and see into it that they may shun and loth it And first I will bring
and prayse his name be telling of his saluation from day to day And after For the Lord is great and cannot worthelie be praysed Thus by deliuery vpon deliuery and blessing vpon blessing the bountifull goodnesse of God daily doth minister to vs matter of new songs of thansgiuing praysing of his name It is not Moses that stood vp for vs in the gapp as the Prophet Dauid saith that Moses stood vp in the gappe els he would haue destroyed them nor Phinees that stood in the breach to turne away his wrath from vs Psal 106. and Abraham as the Prophet Esay saith knewe it not Esay 63. but it was the blessed aduocate of the Church of God whom S. Steuen at his death saw standing at the right hand of his father and our only mediator Christ Iesus Act. 7. which stood vp in the gappe and breach before the mercie of God for vs. Except that mediator had shewed himselfe at the dead lift and at the very dore of death the deepe waters of the proud had euen gone ouer our foule as the Prophet Dauid saith And as in the beginning of the same Psalme hee sayeth Psal 124. If the Lorde himselfe had not been on our side now may Israel say if the Lord himself had not been on our side wheÌ„ men rose vp against vs they had swallowed vs quicke when they were so wrathfully disposed at vs yea the water had drowned vs the streame had gone ouer our soule And after But praysed be the Lord which hath not giuen vs ouer for a pray vnto their teeth Our soule is escaped as a bird out of the snare of the hunter the snare is broken and we are deliuered Our helpe standeth in the name of the Lord which hath made heauen and earth Thus the whole Psalme portrayeth out our case the rage of our enemies and our deliuery by the tender mercie of God Psal 44. We were as sheepe appointed to the slaughter as Dauid saith and the butcherie and massacre was appointed and the sworde that should haue been bathed in our blood And our gracious Soueraigne as the Prophet Hieremie speaking of the murtherers of Anathot which conspired his death saith in his owne case as a lambe shoulde haue beene brought to the slaughter Hier. and I knewe not saith Heremie that they had deuised thus against me And before he saith that God did shew and reueale to him their practises And in an other place The Lord saith he is with me like a mightie Giant Hier. 2â— therefore my persecutors shal be ouerthrowne and shall not preuaile And after he breaketh out in praysing glorifying of God Sing saith he vnto the Lorde for hee hath deliuered the soule of the poore from the hand of the wicked Thus in the Propthets case the conspirators of Anathot against him the case of our gracious Soueraigne is sette foorth before our eyes Let vs with the Prophet breake out in praysing of God for the wonderfull works of his manifold deliueries For we haue heard of deliueries vpon deliueries the latter are linked to the first Psal 121. Behold he that keepeth Israel doth neither slumber nor sleepe as the Prophet Dauid saith The Deuil as a ramping Lion gaddeth about and trauaileth in his members with treasons vpon treasons 1. Pet. 5. But the fatherly prouidence of God hath been the watch and gard of the royall person and estate of our Prince and hath wrought wonderful workes of deliueries vpon deliueries for her and vs. Treason the verie imph of the Deuill with which the Deuil thus trauaileth in this latter age is like to Hydra the serpent of many heads Caro See 〈◊〉 dictio Hist Pâ—e which being cut off spring againe Let vs praye that the sword of Gods prouidence may not onely cut them off but so feare them vp that they neuer spring againe Plin. nat Hist lib. 8. cap. 55. Plini wryteth that the Hare as sonne as she bringeth forth breadeth againe and before she bring forth she conceiueth againe with one vnder another and beareth in her bellie at once one with lawne and heire an other all naked and hee termeth it Superfaetat So treason in these latter dayes before it bringeth foorth is ready to breede againe and to conceiue one vpon the other and would fill Countries with treasons but that Gods prouidence encountreth them wheÌ„ they are conceiued and frustrateth them and turneth them to a lie and vaine thinge as Dauid termeth it Though they redoble thicke on vs yet we haue seen the wonderful works of God in the discoueries and our deliueries redoubled also vpon vs. Psal 68. Let vs say with Dauid praysed be the Lord dayly euen the Lord God which helpeth vs and powreth out his benefites vpon vs. Hee is our God euen the God of whom commeth saluation God is the Lord by whom wee escape death God shall wound the head of his enemies and the hearie scaspe of such a one as goeth on still in his wickednesse So farre the Prophet Dauid What aboundance of matter of prayse and thanksgiuing hath the infinite mercie of God ministred vnto vs in these wonderfull works of discoueries of treasons and deliueries of our gracious Soueraigne from them and his Church and our Countrie He hath sent her helpe as Dauid prayeth from his Sanctuarie Psal 20. strenghned her out of Sion Where are now that thankful harts in Sion Psal 88. wherof Dauid saith al my fresh springs shal be in thee We are the true Sion sanctified to god by his word sprinckled with the blood of Christ in our harts by fayth and sanctificatioÌ„ of the spirit of God through obedience sprinckling of the blood of Christ according to Peter his words We are the Israel of God as Paul calleth vs the true Iewes by circumcision of our hearts 1. Pet. 1. that is in the spirite not in the letter whose praise is of god not of meÌ„ as Paul saith Hierusalem that is aboue Rom 2. Gal. 4. is free as Paul saith is the mother of vs al. We are those true Iehudei and Iewes which haue their name of confessing and praysing of God For from the roote of the word Iada which signifieth to coÌ„fesse prayse and giue thanks to God Pagnin in Thesau Heb. 13. Iehuda which is the tribe of their kingdome hath name therof Iehudaei the Iewes haue theirs By him that is Christ we offer vp as Paul saith the sacrifice of prayse that is the fruit of our lips the prayse his name Wher therfore is Moses with his song the Children of Israel which so thankfully praysed God for their deliuerie from Pharao and the ouerthrow of his hoast in the redde Sea Exod. 15. Where is Miriam the prophetisse and sister of Aaron with troupes of women following her with timbrells daunses and praysing of God Psal 134 And Aaron with the Leuites lifting vp their
commandeth vs to call on him in our troubles and hath annexed a sweete promise to it so hee addeth to it what on our behalfes hee requireth of vs. The commaundement is Psal 50. Call on me in the day of thy trouble so God by the Prophet Dauid commandeth vs and the sweete promise annexed to it is And I will heare thee And that hee requireth on our behalfes is thou shalt prayse or glorifie mee Thus the commaundement promise God rrquireth thankfulnes of vs. and what he requireth of vs. And nowe for his great benefites and the wonderfull workes of these late discoueries and deliueries hee requireth and looketh for thankefulnesse and praysing and gloryfiyng his name for them When our blessed Sauiour had cured and cleansed the tenne Lepers but one of them and hee being a stranger and a Samaritan returned when hee saw himself cleansed and with a loud voice praised God and as S. Luke saieth hee fell downe on his face at his feete and gaue him thanks Luk. 17. and the same was a Samaritan And Iesus answered and said were there not tenne cleansed But where are those nine There are not found that returne again to giue God praise saue only this stranger And he said vnto him Rise and goe thy faith hath saued thee Thus S. Luke As he accepteth the thankfulnesse of the Samaritan and stranger so he asketh after the other nine vnthankfull Where are those nine And as wee haue receiued the great benefites of God in the wonderfull workes of these late discoueries and deliueries so let vs be assured he requireth thankfulnes of vs and he looketh for vs and calleth after vs as by name Let vs returne with this poore Samaritane with thankfull heartes to prayse and glorifie his name He may be a myrrour of thankfulnesse to vs He thought he coulde not doe too much He fell on his face at his feet and with a loud voyce praysed God His thankfulnesse was not hid in his heart but it brake out also in most humble behauiour and in his loud voice praysing God This Samaritan may set vs to schoole for thankfulnesse of whom we may learne with most humble and thankfull affections to prostrate our selues in our hearts before the Maiestie of God and outwardly also to shewe foorth our thankfulnesse in praysing and glorifiyng of God The woman that had an issue of blood The woman that had a greeuous issue of blood twelue yeeres and had bestowed all her liuing vpon the Phisitions and could not bee healed of any as Luke saith of many PhisitioÌ„s had indured many things spent all that she had Luk. 8. and was nothing amended but rather the worse as Marke saith came in the prease behinde him Mat. 5. and touched his garment or the hem of his garment as Matthew and Luke say Mat. 9. for shee saide If I touche but his garment I shall bee healed And by and by the fountaine or course of her blood was dryed vppe Mark 5. and shee felt in her body as Marke saieth that shee was healed of the plague And immediatlie Iesus did knowe in himselfe the vertue that went out of him and hee turned himselfe rounde about in the prease and saide Luk. 8. who hath touched my garmentes And when all denied as Luke saieth Peter and they that were with him sayde Master the multitude thrust thee and treade on thee and thou saiest Who is it that hath touched me And Iesus said Some one hath touched me for I haue felt vertue to haue issued from me Marke saieth Mar. 5. that hee looked about to see her that had done this but the woman knowing what was done in her came fearing and tremblyng and fell at his feete and tolde him all the truth Luk. 8. And Luke saith that the woman when shee sawe that shee could not bee hidde came tremblyng and fell at his feete and tolde him before all the people for what cause she had touched him and howe immediatelie she was healed But hee saide to her Daughter bee of good comforte thy faith hath made thee whole Goe in peace Thus out of the Euangelistes I haue laide downe the storie Shee thought to haue carried it close and to haue stolne it away without open recognising and publishing of it But shee is called for and as Marke sayth hee looked about to see her Mark 5. Then shee came trembling and tolde all the truth So vertue is gone out from him in the wonderfull woorkes of his heauenly helpes and deliueraunces And if wee doe not heartilie and thankefullie recognize and publishe them hee will call for vs as hee did for her and looke about for vs if wee come not in to make thankful declaration of his great manifolde and marueilous benefites Then seeing for his exceeding benefites he looketh for dutifull thankefulnesse of vs Ephe. 5. Col. 5. let vs as Saint Paul exhorteth shewe our selues heartilie thankefull vnto him for them and lay them vp and locke them vp in thankefull memorie that carnall securitie do not swallow them vp and by frailtie they doe not vade away Thus howe God requireth and looketh for thankefulnesse of vs. The fift The fift and last is what a comfort it is tâ—â— conscience and a good witnesse and fruite of faith to shewe our heartie thankefulnesse to God and to prayse and glorifie him for his wonderfull workes and exceeding benefites bestowed on vs. The thankfulnes of the faithfull is a comfort of conscience good fruite of faith Psal 116. The thankfulnesse of the faithful and their praysing and glorifiyng of God for his manifold and great benefites is a great comfort to the consciences of the godly a good witnesse and fruite of their faith The Prophet Dauid searching into his owne thankfulnesse to God saith What reward shal I giue to the Lord for all the benefits that he hath done vnto me I will receiue the cup of saluation and call vpon the name of the Lord. And out of his thankfull hearte he calleth others to the consideration and view of Gods benefits bestowed on him Psal 66 O come hither saith hee and hearken all yee that feare God I will tell you what he hath done for my soule And hee taketh such comfort in his faithfull praising and glorifiyng of God Psal 63. that he saith My soule shall bee satisfied as it were with marrow and fatnes when my mouth with ioyfull lippes prayseth thee Because of the ioy comfort of his heart in praysing of God he calleth his lips ioyfull in shewing foorth his ioy showting as with ioy and iubile the word Renauoth commeth of the root of the word that signifieth to shout for ioy and they translate the words labiis iubilationum With lips of iubile and ioy and shouting for inwarde ioy And in the same Psalme before he saith Thy louing kindnes is better then life it selfe my lips shall praise thee As long as